tion, all its majesty for the feelings and the imagination, is quite lost, if the production of the world out of God is not taken in the real sense. What is it to make, to create, to produce, but to make that which in the first instance is only subjective, and so far invisible, non-existent, into something objective, perceptible, so that other beings besides me may know and enjoy it, and thus to put something out of myself, to make it distinct from myself? Where there is no reality or possibility of an existence external to me, there can be no question of making or creating. God is eternal, but the world had a commencement; God was, when as yet the world was not; God is invisible, not cognizable by the senses, but the world is visible, palpable, material, and therefore outside of God; for how can the material as such, body, matter, be in God? The world exists outside of God, in the same sense in which a tree, an animal, the world in general, exists outside of my conception, outside of myself, is an existence distinct from subjectivity. Hence, only when such an external existence is admitted, as it was by the older philosophers and theologians, have we the genuine, unmixed doctrine of the religious consciousness. The speculative theologians and philosophers of modern times, on the contrary, foist in all sorts of pantheistic definitions, although they deny the principle of pantheism; and the result of this process is simply an absolutely self-contradictory, insupportable fabrication of their own.
Thus the creation of the world expresses nothing else than subjectivity, assuring itself of its own reality and infinity through the consciousness that the world is created, is a product of will, i.e., a dependent, powerless, unsubstantial existence. The “nothing” out of which the world was produced, is a still inherent nothingness. When thou sayest the world was made out of nothing, thou conceivest the world itself as nothing, thou clearest away from thy head all the limits to thy imagination, to thy feelings, to thy will, for the world is the limitation of thy will, of thy desire; the world alone obstructs thy soul; it alone is the wall of separation between thee and God,—thy beatified, perfected nature. Thus, subjectively, thou annihilatest the world; thou thinkest God by himself, i.e., absolutely unlimited subjectivity, the subjectivity or soul which enjoys itself alone, which needs not the world, which knows nothing of the painful bonds of matter. In the inmost depths of thy soul thou wouldest rather there were no
